A study of qualitative research with data obtained from interviews, in-depth observation, and literature study was conducted in Pontianak City, West Kalimantan Province, describes the general social interaction in Pontianak City that leads to an associative form of interaction, although there is also a potential that leads to dissociative. Assositive interactions include accommodation in the form of a fairly tolerant attitude of religious life; assimilation in the form of cultural assimilation, especially the assimilation between religion and culture that strengthens the relationship of two things, and which strengthens the relationship between families, where cultural interaction strengthens inter-citizen harmony, especially among religious followers; as well as cooperation in the implementation of cultural activities antaretnik. However, dissociative interactions also occur that is the emergence of competition in the form of contradictions. The social systems in Pontianak influence the harmony between religious and inter-ethnic communities. These social systems are social systems built from ethnic Malay, Dayak, Bugis, Madurese, Javanese, and other ethnic groups. The process of working the social system on interethnic religious harmony in Pontianak City, West Kalimantan Province due to the diversity of ethnic groups that can have positive and negative impacts. Positive influence because strengthening the unity of ethnic intern and its negative influence is able to bring up the problem.
A green economy has an impact on improving welfare, but it takes continuous efforts to achieve it from various fields. Contribution in the context of banking on a small scale is one of the initiatives that can show participation in achieving a green economy. This study aims to explore people’s behavior in financial transactions and analyze the practice of rural credit banks in encouraging the achievement of a green economy through the National Financial Inclusive Strategy (NFIS) program despite the COVID-19 pandemic. This study used quantitative approaches; observations were conducted at a certain time by collecting data taken directly as a complement to this study, as well as taking questionnaire data involving 363 samples and analyzing them using the structural equation model (SEM). The result is that green economic support is found in using paper for fewer savings transactions compared to branchless banking with conventional savings transactions. The high number of residents exposed to COVID-19 does not affect branchless banking. In addition, the use of branchless banking can show the penetration of financial literacy in the community. The results of the path analysis explain that perceived ease of use (7.468) and perceived usefulness (2.152) have an influence on attitude; intention is greatly influenced by attitude (15.357); and actual usage is influenced by intention (11.682). This research has specific implications for the Magelang City Rural Bank (MCRB), which needs to conduct market research to find out the potential of branchless banking that is specifically needed by the people of Magelang. Branchless banking innovation needs to be strengthened by presenting easy-to-understand and easy-to-use applications to improve the attitude of the Magelang people in adopting branchless banking applications and using them sustainably.
This article examines religious authority and new media, with a case study on Gus Mus' da'wah model. The research question of this research is how the authority of religious sources changes from the analog to digital era; how is the map of the authority of traditional religious sources in the era of disruption; and how is the strategies of traditional religious source authorities in the era of new media. To answer this question, this study combines ethnographic and netnographic data. Ethnographic data was carried out through interviews and following Gus Mus' da'wah activities on several social media. Meanwhile, netnographic data was carried out by searching online data and observing online participants. The results of this study indicate that the presence of social media as a form of new da'wah model does not shift traditional religious authority, but instead strengthen this authority. Thanks to the social media. Traditional Islam would always become the authoritative source of public religious understanding. Therefore, new religious authorities or known as charismatic dai also come from the circle of dais who have a formal Islamic education background or pesantren which comprehend the pesantren classical books and other Islamic religious sciences. Gus Mus, who was originally a traditional religious authority, massively disseminated his da'wah to online spaces, especially Instagram, YouTube, Facebook, Podcasts, and WhatsApp. Therefore, Gus Mus' authority as a preacher persisted and even strengthened, thanks to the charismatic clerical culture that was obtained from the new media. Finally, thanks to the combination of traditional culture and the role of new media, Gus Mus' charisma is distinguishing and different from other new religious authorities. Thanks to the support of his media team, his religious universal message can be more widely spread in every level of society. [Artikel ini mengkaji tentang otoritas keagamaan dan media baru, dengan studi kasus pada model dakwah Gus Mus. Pertanyaan yang diajukan adalah bagaimana pergeseran otoritas sumber keagamaan dari era analog ke digital?; bagaimana peta otoritas sumber keagamaan tradisional di era disrupsi?; dan bagaimana strategi otoritas sumber keagamaan tradisional di era media baru? Untuk menjawab pertanyaan tersebut, penelitian ini mengkombinasikan data etnografi dan netnografi. Data etnografi dilakukan melalui wawancara dan mengikuti kegiatan dakwah Gus Mus di beberapa media sosial. Sedangkan data netnografi dilakukan melalui penelusuran data-data online dan observasi partisipan online. Hasil penelitian ini menunjukkan bahwa kehadiran media sosial sebagai bentuk model dakwah baru tidak menggeser pengaruh otoritas keagamaan tradisional, tetapi justru semakin memperkuatnya. Berkat media sosial, Islam tradisional tetap menjadi sumber otoritatif pemahaman keagamaan mayoritas umat. Oleh karena itu, figur otoritas Islam tetap berasal dari lingkaran dai yang memiliki latar belakang pendidikan Islam formal ataupun pesantren yang menguasai kitab-kitab klasik (turath) pesantren dan menguasai ilmu-ilmu agama Islam lainnya. Sebagai figur otoritatif keagamaan tradisional, Gus Mus secara masif mendiseminasikan dakwahnya ke ruang online, utamanya Instagram, YouTube, Facebook, Podcasts, maupun WhatsApp. Oleh karena itu, otoritas Gus Mus sebagai seorang dai tetap bertahan dan bahkan menguat berkat media baru. Berkat perpaduan antara kultur tradisional dan peran media baru, Gus Mus tampil sebagai figur karismatik otoritas Islam tradisional yang khas dan berbeda dari figur otoritas keagamaan baru lainnya. Berkat dukungan tim medianya, pesan universal dakwahnya dapat lebih luas tersebar ke setiap lapisan masyrakat.]
The destruction of Sanggar Candi Busono (Sapta Dharma) in Rembang, Central Java in 2015 has shown a disharmony relationship between the adherents of Sapta Darma and those who refused it. This article describes the results of conflict analysis through the elements of conflict and chronological analysis of the vandalism of Sanggar Candi Busono (Sapta Dharma) in Blandok, Plawangan Village, Kragan Rembang. This study uses descriptive analysis method of qualitative data collected through interviews, observations, and document review. The findings of this study are that the construction of Sanggar Candi Busono (Sapta Dharma) becomes a trigger for unharmonious relationship between adherents of Sapta Darma and the local residents. Besides there are differences in reference to the regulations by the two parties. The chronological conflict also denoted that the Rembang government has initiated conflict resolution effort by issuing the regulations of the use of Sanggar Candi Busono only for meeting activities but not functioned as a place of worship. It can be also used as a learning center for the followers of Sapta Darma and community in Blandok and surrounding areas.
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